14.6.14

A PRELIMINARY ANNOTATED BIBLIOGRAPHY ON ASTROLOGY AND CHRISTIANITY

A PRELIMINARY ANNOTATED BIBLIOGRAPHY ON ASTROLOGY AND CHRISTIANITY

Prepared by Philip Johnson, Simeon Payne
& Peter Wilson

Introduction

The initial
stimulus for this work derives from a paper composed by Peter Wilson toward an
MA degree exploring the apologetic and missiological issues arising from the
encounter between Christians and spiritual seekers in new age festivals; and
from a chapter on astrology in Clifford & Johnson, Jesus and the Gods of
the New Age (Lion 2001), where positive and negative apologetic arguments
are outlined.

The following annotated bibliography
collates books and journal essays concerning astrology, with particular
reference to Biblical and Christian history. This collation represents the
preliminary efforts behind a work-in-progress that will constitute a fresh
approach in the history of Christian apologetics toward astrology.

The proposed
work will first comprise a survey of how astrology itself has been conceived of
from ancient Babylonian culture until the 21st century. It will then
comprise a survey of Christian attitudes toward astrology encompassing
“outright rejection”, “qualified acceptance” and “apologetic engagement”. In
assessing these different approaches it will be demonstrated that a
considerable portion of contemporary Evangelical apologetic texts that oppose
astrology suffer from several crippling weaknesses. The study of astrology
raises broader questions about the role of natural revelation in Christian
theology, missions and apologetics, as well as highlighting the need for a
robust theology of the creation, a balanced understanding of the immanence and
transcendence of God, and the thorny problem of Christian guidance,
discernment, spiritual gifting and divination. Finally, after considering the
spectrum of Christian views on astrology, and being cognizant of the
theological, missiological and apologetic context of our time, a fresh
apologetic trajectory will be developed that should offer a bridge between
natural and special revelation toward those who are attracted to astrology.

Preliminary
thoughts about

The bibliography
has been arranged into sub-topics to best facilitate the organization of ideas
and issues for research. It should be noted that, for the moment, contemporary
works promoting astrology, general surveys of church history (e.g. Frend’s Rise
of Christianity, Fletcher’s The Barbarian Conversion), the works of
the Church Fathers (Ante-Nicene, Nicene and Post-Nicene Fathers), Jewish
Qabalists, Islamic astrology, Chinese and Vedic astrology, are not included;
but such works will subsequently be incorporated into the project.

An 889 page encyclopedic work
detailing the concepts, tools, practices, theories, influential figures and
history of astrology around the world.

James R. Lewis (ed) The
Beginnings of Astrology in America:
Astrology and the Re-Emergence of Cosmic Religion. (New York & London: Garland Publishing, 1990).

Lewis’ introduction to this collection of out-of-print books
contains some pithy incisive remarks about the appeal of astrology vis-à-vis revealed
organised religion. While Lewis is a scholar of new religious movements, he is
also by training and practice an astrologer (over 25 years’ experience). The
out-of-print texts include: Periodicity / Jos. Rodes Buchanan -- Dr. Karr's
guide to success and happiness / Frederick Karr -- Metaphysical astrology /
John Hazelrigg -- The Astrologer's vade mecum / W.H. Chaney -- The daily guide
/ S. Gargilis -- A brief history of astrology / Temple Hungad -- How to succeed
in the study and practice of astrology / Llewellyn George -- The story of the
zodiac, its antiquity and its message / A.E. Partridge. Reprint of works
originally published 1897-1934.

A major reference work (1,939 pages) on occult
subjects and individuals with entires on astrology and various figures
important in the history of astrology (e.g. Cornelius Agrippa, Tycho Brahe,
Nicolas Culpepper, Johannes Kepler and William Lilly). Also valuable articles
concerned with the history of occult and esoteric thought.

Lynn Thorndike, History of Magic and Experimental
Science (8 Vols. New York:
Columbia University Press, 1960).

The fruit of a life’s labours, Thorndike
presents in a simple chronological and elementary inductivist manner evidence
of attitudes and practices relative to magic, astrology, alchemy and other
precursors to contemporary science. Thorndike begins in the Roman
Empire and concludes his work in the seventeenth century.

Methodology – Religious Studies Perspectives

Eliade locates the resurgence of the occult in popular culture within
his methodological framework of the sacred and profane, and how people today
seek to recapture a sense of the sacred in the mundane (e.g. re-enter paradise
by rituals, techniques etc). Has some remarks on the revived interest in
astrology in the 1970s. Eliade was an influential religious studies scholar of
the 20th century.

Antoine Faivre, Access
to Western Esotericism (Albany, New York: State University of New York
Press, 1994).

This is a major monograph that systematically treats esotericism by
discussing the bibliographical sources for the Kabbalah, Theosophy, Alchemy,
Rosicrucians, Hermeticism, etc. Has some remarks about astrology like: “The
most popular is clearly astrology, queen of the arts of divination … astrology
still responds to a more or less conscious need to find once more in our
uncentered and fragmented world the Unus mundus, the unity of mankind
and the universe, through an integral language based on the principle of
similitude.” (p. 95). Faivre holds a professorial chair at the Sorbonne in Paris in Esotericism.

This jointly composed essay is an
exploration of the methodological issues and approaches concerning the
scholarly study of the esoteric and hermetic sciences. This is a major essay in
the discussion about methodology.

Wouter J.
Hanegraaff, “Empirical Method in the Study of Esotericism,” Method and
Theory in the Study of Religion, 7/2 (1995), pp. 99-129.

Hanegraaff argues that empirical
research into esoteric religious phenomena needs to be premised on a
methodological agnosticism. Then considers Faivre’s definition of esotericism
followed by a discussion on the use of empirical method for synchronic and
diachronic studies on esotericism. Questions the distinctions between
“mysticism” and “gnosticism”.

Methodology - Folklore

Bill Ellis, Lucifer
Ascending: The Occult in Folklore and Popular Culture (Lexington, Kentucky:
University Press of Kentucky,
2004).

Ellis, who is a specialist in
folklore at Penn State Uni at Hazelton and is a member of the Evangelical
Lutheran Church, argues that the occult is not humbug. Instead the occult
represents a populist attempt to access the transcendent directly rather than
mediated through the institution or hierarchy of the Church. Demonstrates the
role that folklore plays in the social construction of ideas and social panics
(among Christians) relative to witchcraft, Satanists, ouija boards and other
occult topics. Although not discussing astrology, Ellis thesis is relevant to
understanding the backlash from Christians about the occult generally.

Methodology – Psychological Perspectives

An agnostic about astrology,
Carrigan seeks to explore the pastoral problems that arise when people
interpret themselves and their “significant other” in the deterministic
categories of “sun-sign” astrology. Although rejecting astrology as a tool for
guidance, Carrigan nonetheless recognises the need for pastoral sensitivity
with people attracted to astrology. Indicates that Christians are quick to make
rash judgments on human experiences where those involved find strength, hope
and assurance (as in astrology). Places the emphasis in counselling on
relationships and understanding the attraction to astrology in that setting.

The authors tested close to 200
college students employing the Minnesota Multiphasic Personality Inventory and
Leary International Check List, and correlated the results to astrological
charts. No link was found between personality features and natal horoscopes,
but the authors argue that astrological data might be employed as part of a
broader personality assessment of an individual.

A study of Hindu astrologers in Sri Lanka,
examining the astrological culture as it appertains to cures and the
client-astrologer relationship. The therapeutic work of the astrologer is
framed around the concept of karma, from which misfortune beyond the self is
established.

Pugh evaluates the theory that
astrology offers clients a form of counselling grounded in situations. The
discussion explores a session between an Indian astrologer and client. The
effectiveness of astrology as a counselling technique is illustrated from the
session and its applicability to the client’s circumstances of life through
dialogue, prediction and remedy. The author interprets astrology in India as a
valid form of therapy and counselling.

Methodology - Sociological Perspectives

Shoshanah Feher,
“Who Holds the Cards? Women and New Age Astrology” in Perspectives on the
New Age, edited by James R. Lewis & J. Gordon Melton (Albany, New York:
State University of New York Press, 1992), pp. 179-188.

Feher’s twin essays relate to a
survey she conducted at an astrological conference. Feher establishes who is
attracted to astrology, the demographics and trends particularly among women,
and bounces this off earlier sociological surveys that suggested astrology was
only a marginal phenomenon.

A discussion on the contemporary
spread of astrology and the occult generally, which appear to run counter to
science. Astrology is examined as a divinatory technique, with its consumer
appeal and social functions analysed. The grass roots impact of psychology and
changing views about fate have a functional role in the modern practice of
astrology.

A smaller essay that needs to be
understood in the light of Truzzi’s 1972 essay. Distinguishes between pop
astrology (the newspaper sun-signs variety), and the serious consumption of
astrology – first by those who become clients of astrologers, and then those
who progress to expertise where self-charting occurs.

The theme justifying this
collection of essays is the integration of missiological principles (like
cross-cultural contextualization) into the discipline of apologetics in
ministry with devotees of new religious movements. Contains essays about
“incarnational” ministry in Scripture and church history, methodological essays
about missiology, communications in missions, new religions as global cultures,
together with various case studies on applying such insights into reaching New
Age, Neo-Pagan seekers and other groups.

Methodology – Apologetic Styles

The Third Rendle Short Memorial
Lecture (June 1964). Blaiklock presents the keen perspective of a classicist
historian in examining Paul’s encounter at the Areopagus. Considers the context
of the passage and the historical backdrop to the Areopagus sermon, and
evaluates misconceptions about Paul’s effectiveness in Athens. Notes Paul’s
apologetic gambits from a creation framework, contextual circumstances, and the
impact of his message.

An assessment of five different
evangelical models of apologetics employed to counter the influence of New Age
spirituality. Assessment locates strengths and weaknesses in each model. A
concise argument is offered for developing a more holistic approach that is
informed by cross-cultural missions principles.

Divination

Aune’s article is a useful primer
on the topic of divination in the ancient world and Bible, with remarks about
various types of divination (astrology, casting lots, water-divining, arrows,
livers etc).

This is a popular reference work
prepared by the founder of Seax-Wicca in America. It is cross-cultural in
perspective and has relevant entries on divination in the Bible, astrology, prophecy,
dreams, etc.

Burnett, who is a trained
anthropologist, and former missionary, has a brief but interesting chapter on
divination. After charting some different cross-cultural forms of divination,
Burnett acknowledges “divination in most societies raises some important
problems for new converts to Christianity.” He poses the question about the
role of charismatic spiritual gifts in Scripture and asks, “Could it be at this
level that the spiritual gifts, and especially that of prophecy, have a
particular relevance for the church of a primal society?” He concludes,
“Perhaps in our desire to distance the young church from the unacceptable aspects
of the old culture, we have failed to appreciate the important role of
divination. We have presented a God who is unable to communicate with human
beings except through a book accessible only to the literate.” (pp. 118, 119).

Robert Gnuse,
“The Jewish Dream Interpreter in a Foreign Court: The Recurring Use of a theme
in Jewish Literature,” Journal for the Study of the Pseudepigrapha, 7
(October 1990), pp. 29-53.

Guillaume was a distinguished
scholar in Islamic Studies, as well as having been Professor of Hebrew and
Oriental Languages at the University of Durham. Although holding to the
“orthodoxy” of the Wellhausen theory, Guillaume presents his lectures with some
depth exploration of divinatory arts in Sumeria, and then among the Hebrew and
Arabic peoples. Inquires into magical methods, prophecy and prediction, objects
of vision, acted signs among prophets, dreams and visions, magic and poetry,
magic and Psalms.

General Historical Surveys

B. J. Gibbons, Spirituality
and the Occult: From The Renaissance to the Modern Age (London & New
York: Routledge, 2001).

This is a useful primer on how the
esoteric and hermetic traditions have survived and been transmitted from the
Renaissance into the modern world. Some brief remarks about astrology in the
Renaissance.

Neugebauer was a distinguished
authority on ancient astrology, and this text comprises a collection of 43
previously published journal essays on Babylonian, Egyptian, Greco-Roman, and
Medieval-Renaissance studies about planetary theories, astrology, etc.

S. J. Tester, A History of Western Astrology
(Woodbridge, Suffolk: The Boydell Press, 1987).

Tester was a
classicist and scholars regard this text as a valuable general historical
profile on astrology in the West.

Astrology & Historiography

Krzysztof
Pomian, “Astrology as a Naturalistic Theology of History” in ‘Astrologi
halluncinati’: Stars and the End of the World in Luther’s Time, edited by
Paola Zambelli (Berlin and New York: Walter de Gruyter, 1986), pp. 29-43.

Pomian’s essay is pertinent to
understanding how astrology became one approach through which some late
medieval and Renaissance thinkers sought to find patterns of meaning in
history, particularly with reference to cosmic signs (eclipses, comets,
planetary conjunctions) and their political or historical significance.

G. W. Trompf, The
Idea of Historical Recurrence in Western Thought: From Antiquity to the
Reformation (Berkeley, Los Angeles & London: University of California
Press, 1979).

Trompf holds the professorial chair
in the history of ideas in the Religious Studies School at the University of
Sydney. In this monograph Trompf is concerned with the concept of “recurrence”
(crudely: history goes in cycles) throughout Greco-Roman, Hebraic and Christian
thought. Of relevance is his discussion of certain classical-Christian
interpreters of history who used an astrological paradigm (see especially pp.
201-207).

Astrology & Religions of Antiquity

An important monograph on the
history of astrology in Babylon, Greece and Rome, with a chapter on the
Christian responses to astrology up to the early middle ages. Also includes
discussion of the social contexts and application of astrology in the ancient
world.

A translation of selected Jewish Astrological
texts, from the second temple onwards indicating their existence and
familiarity that the Jewish people had with these texts.

Willy Hartner,
“The Earliest History of the Constellations in the Near East and the Motif of
the Lion-Bull Combat” Journal of Near Eastern Studies, Volume 24, no’s 1
& 2 (January-April 1965), pp. 1-16.

The twin essays by Hartner are
considered to be very controversial among his peers. These essays throw up some
interesting conjectures on the signs of Leo and Taurus in Babylonian religion.
Both illustrated with photographic plates.

Explores the archaeological
evidence for the claim that the Temple doors were aligned to the rising of the
sun --- and hence with the first temple’s destruction the loss of the sunlight
correlates to the glory of Yahweh departing. Author rejects this as untenable.

Biblical & Jewish Astrology

Kepler tried to discover Emperor Augustus horoscope in order to
determine the extent that Capricorn had on his birth sign. The article
highlights the debate in Kepler’s’ day as to whether a horoscope should be
based on the time of birth or conception, and highlights the level of interest
with Augustus conception, determined by one to be 7:05am on the 23rd
of December! The article also highlights the problem of date calculation in the
Roman world, that the Julian calendar reform was not universally implemented.
Augustus is significant as he put the Capricorn Zodiac on a coin, dated 80BC.
This event also coincides with the rise of the individual Roman Ruler (as
opposed to the Senate), which saw a dramatic rise in use of personal
astrologers that were used to promote these new Roman leaders as a means of
promoting their leadership credentials. The above then raises an important
question regarding Matthews’ account. Maybe the intention of Matthews Magi
account is to impress upon a Roman influenced readership of Jesus credentials
to be THE Jewish leader.

Explores astral-zodiacal symbolism relative to
the twelve tribes of Israel, in the light of Balaam’s oracle of the star of
Jacob. Also discusses the relationship between Balaam’s oracles and the Star of
the Magi.

Charlesworth is a prominent scholar
on the non-canonical writings of Jewish and Christian religion. He explores the
place and meaning of astrology as found in the Talmud, the non-canonical
writings, and notes the archaeological evidence of zodiacal motifs in
synagogues.

The author
believes that astrology and the Book of revelation offer two different ways of
interpreting reality, especially time and history. Chevalier accepts that the
cultural milieu in which Revelation was composed was infused with astrological
practices and beliefs. However, Chevalier disagrees with astral interpretations
of Revelation such as Bruce Malina. Chevalier’s book is not confined to simply
interpreting John’s Apocalypse, but he seeks to shine a light on subsequent
history showing how apocalyptic and astrology have competed with each other in
European and Western thought. In addition to discussing how some Christians
made use of astrology, Chevalier seeks to throw light on astrology and the
apocalypse using insights fro Jung, and from postmodernist thinkers like
Derrida. This is a provocative study, but not without weaknesses, particularly
in dealing with the fundamental Biblical assertion that God was in Christ
reconciling the world. Contains: 1. Ends and Flickers of Doubt -- 2. Music of
the Spheres -- 3. A History of Revelations -- 4. Alpha and Omega -- 5. The
Seven Churches of Asia -- 6. The Chariot of Fire -- 7. Seven Seals and Four
Trumpets -- 8. The Last Three Trumpets -- 9. The Sun-Robed Woman -- Conclusion:
Signs of Logomachy -- Postscript: In the Nearness of Evil.

Arnold’s discussion about Christ
and his victory over the cosmic powers has relevance to the astral background
of new Testament times, and also is suggestive of an apologetic gambit to
develop with contemporary seekers of astrology.

A Scandinavian scholar discusses
the gemstones in the New Jerusalem and their symbolic meaning, especially with
reference to the zodiac.

Michele D. Jurist, “Astrology:
Its History, Philosophy, and relation to religion with special emphasis on the
early Hebrews and the Bible” Journal of Religious Studies (Ohio),
Volume 10 1982 pp. 58-76.

Lucas, who is known
for his anti-New Age book Science and the New Age, explores in this
essay the possible sources for animal symbolism in Daniel. Among those sources
Lucas examines whether zodiacal animal symbols are relevant to Daniel, but
rejects that possibility.

A commentary on the Book of Revelation that operates from
the standpoint of the social sciences (cultural anthropology and sociology) to
determine the astrological background to the book, and the possible
significance and meaning of star, sun, moon symbols in the apocalypse. The
strength of the thesis is found in appreciating through first-century eyes how
the phenomena of the sky was viewed and understood. This helps with some of the
background to Revelation, and offers some interesting suggestions. The
weaknesses in Malina’s thesis are: (a). He undervalues what is “forthcoming” in
the book of Revelation, and instead tries to read the material back into
primeval times; (b). He over-plays his hand on the sky phenomena and skates
around obvious Jewish imagery from the Old Testament.

Based on the author’s doctoral
thesis (supervised by Yamauchi), this richly photographed book explores the
archaeological evidence of zodiacal mosaics in Jewish synagogues, and explores
in what way(s) Jews interpreted the zodiacal signs. This is a major text, with
a very good annotated bibliography on astrology in the ancient world.

Richard Oster,
“Numismatic Windows into the Social World of Early Christianity: A
Methodological Inquiry,” Journal of Biblical Literature, 101/2 (1982),
pp. 195-223.

Oster’s paper draws attention to
the evidentiary worth of numismatics for New Testament studies. The paper has a
threefold focus. First, Oster examines certain methodological questions
concerning the historical value of numismatic data, the role and function of
iconography on coins, and the social origin of coins. Second, Oster examines
the symbolism on certain Roman coins to ascertain the cultural ethos they might
reflect. Symbols of the zodiac, stars and comets abound on coins from the days
of Augustus Caesar. Nativity comets and astral eschatology are symbolically
represented on coins. Third, Oster investigates how the numismatic symbolism
assists in comprehending the Roman religiosity of the NT era, and in turn how
this data can help us to better appreciate the stylistic technique and
symbolism of the language used in the NT (particularly the astral symbolism of
John’s Apocalypse.

Provocative and valuable study of
the role of astrology in Jewish religion, Gnosticism and early Christian
thought. Marred somewhat by the conflating of categories between Christian and
Gnostic thought (i.e. considers gnostic groups as a Christian tradition).

Discussion of interaction between
Persian culture and Israel, with some illuminating general background on
Zoroaster and the Magi; which is useful for amplifying an understanding of the
Magi in Babylon, Daniel and the Magi, and The Magi and Christ’s Nativity.

Sub-Apostolic & Patristic Astrology

Ferrari argues that during his
decade-long association with Manicheanism that Augustine had strong commitments
to astrology and interests in the predictions surrounding eclipses. He
indicates that too many scholars have underestimated the significance of
astrological beliefs in Augustine’s pre-Christian life. Ferrari indicates that
Augustine’s astrological interests continued for a few years after his
disenchantment with the teachings of Mani but before his conversion to
Christianity. This experiential backdrop brings into close relief Augustine’s
stern reaction to astrology in the corpus of his writings.

This essay comprises a German translation of the Latin “zodiacal
sermon” of Zeno an early church bishop. The sermon was known in France from the
4th-6th centuries, and Zeno preached it at a baptismal
service. Some details are discussed in Tamsyn Barton’s Ancient Astrology.

Gordon P.
Jeanes, The Day Has Come! Easter and Baptism in Zeno of Verona
(Collegeville, Minnesota: Liturgical Press, 1995).

Jeanes provides English
translations of various sermons of Zeno’s appertaining to the celebration of
Easter and Baptism. This includes Zeno’s famous “Sermon on the Zodiac to the
Neophytes”. Jeanes also provides analytic discussion of Zeno’s zodiacal sermon.

James A. Kleist, The Epistles of St. Clement of
Rome and St. Ignatius of Antioch (“Ancient Christian Writers”. Westminster,
Maryland: Newman Bookshop, 1946).

Includes the English translation of Ignatius’
Epistle to the Ephesians, which contains the passage known as the “starhymn”.

A look at the Church Fathers and their views
towards science, and the pagan views of the time. This essay has been revised
and updated and appears as chapter one in Lindberg & Numbers, God and
Nature (see Astrology & History of Science below)

Maternus (c.280-c.360 AD) was a
Sicilian lawyer and composed this treatise outlining Greek astrological theory.
This text became important for astrologers in the medieval and Renaissance
eras. NB. Maternus converted from paganism to Christianity (see next entry).

Maternus’ apologia for Christianity
over against paganism, but note he does not completely repudiate astrology.

Alan B. Scott, Origen and the life of the stars: a
history of an idea (Oxford UK: Clarendon Press/New York: Oxford University
Press, 1991).

Author’s 1988 thesis on Origen’s views about
cosmology, particularly the religious aspects of stars. Scott furnishes a
helpful backdrop to Origen’s thought by exploring the Pre-Socratic and
Aristotelian ideas about stars and their possible connection with souls. Also
provides discussion on the Hellenist-Jew Philo’s views on this same question,
followed by observations on Clement of Alexandria. Origen interacted at a
serious level with the Hellenic idea about stars being souls, which he felt had
truth to it. Origen is noted for his eccentric view of the pre-existence of
souls prior to earthly incarnation; these views about pre-existent souls and
stars as souls were later rejected by the Church Council of Laodicea. Origen’s
theological position, while speculative, shows an effort on his part to move
away from fatalist astrological ideas, and to incorporate stellar phenomena
into his theology of souls and the resurrected body. An interesting and flawed
experiment in early Patristics to develop a natural theology.

Walaskay discusses how Ignatius had
an “astral theology” stimulated by the Magi passage in Matthew, and a latent
apologetic is embedded in Ignatius’ work. Of particular significance given that
Ignatius was from the city of Antioch and was a martyr in the sub-apostolic
generation of disciples.

Medieval&
Renaissance Astrology

A classic work originally released in 1941 that has been
reissued several times up to the 1970s. Author explores 15th century
attitudes in Italy and handsomely summarises arguments for and against
astrology from figures such as Pico, Ficino and others. Then explores attitudes
elsewhere in continental Europe, particularly among the Melanchthon circle with
Melanchthon’s son-in-law being a prominent defender of astrology. Then proceeds
to explore how astrology became controversial in England up to the Elizabethan
and Jacobean eras, examining the attitudes of supporters and detractors, how
predictive astrology was satirized in literature etc.

Richard C.
Dales, “The De-Animation of the Heavens in the Middle Ages” Journal of the
History of Ideas, Volume 41, no. 4 (October-December 1980), pp. 531-550.

In the Middle Ages and beyond there
was conjecture about what powers or forces animated the planets and stars ---
did angels move the planets?? This essay explores how the heavens became in
theory de-animated. Useful backdrop to understanding astrology at the time.

Arabic
Astrology, which of course highly influences European Astrology is highly
interested in issues relating to sexuality. This article again shows the
breadth of interest and concern of medieval astrology.

A classic piece of scholarship this
book is based on lectures Lewis delivered many times at Oxford. Lewis helps
readers to enter into the medieval mindset and see how they viewed the world,
rather than through post-Enlightenment eyes that treats the medieval world with
contempt and as an era that fostered superstitions. Has a chapter on the
“heavens” with discussion on medieval attitudes toward astrology.

A historic overview of the influence of astrology on Islam in the 8th
and 9th Centuries. The resulting astrology was essentially Ptolemaic.
Our significance for this article is that Islamic Astrology influences medieval
Christian theology, in turn.

Based on Smoller’s doctoral dissertation, this
book explores how a prominent French Roman Catholic (one involved in resolving
the problem of the 3 Popes) became learned in astrology and integrated it into
his theology. Useful illumination on the role of astrology in late medieval
Catholic thought.

Regarded as something of a classic
work (but not without need for fine tuning), Yates looks at the life and
labours of the Renaissance hermeticist Giordano Bruno (a figure who inspired
Madame Blavatsky, and for whom Sydney Radio station 2GB was named for). As a
backdrop to Bruno’s life, Yates explores in a succinct fashion the thought of
Ficino, Pico and Cornelius Agrippa. Bruno is important in understanding
Renaissance views about magic and the esoteric, especially the Qabalah.

This is a modern
English translation of Calvin’s anti-astrology tract, along with a short
translator’s introduction. This essay needs to be read alongside that by
Christine Probes [see below]. Calvin rejects predictive or judicial astrology
on the grounds it contradicts the sovereignty of God, and scripture condemns
it. Yet he allows for “natural astrology” with the planets influencing our
bodies and health (hence medical astrological diagnosis is permissible).

Stefano Caroti,
“Melanchthon’s Astrology” in ‘Astrologi halluncinati’: Stars and the End of
the World in Luther’s Time, edited by Paola Zambelli (Berlin and New York:
Walter de Gruyter, 1986), pp.109-121.

Important essay on Melanchthon’s
views about astrology, particularly in the context of his natural philosophy.
Also see Kusukawa’s writings [see below].

Patrick Curry, Prophecy and Power: Astrology in Early
Modern England (Princeton, NJ: Princeton University Press, 1989).

A major
monograph on the role of astrology and predictive prophecy in English politics
and church life in the 17th and 18th centuries,
especially for the period of the Puritan Commonwealth and the Royalist
Restoration.Curry’s
monograph demonstrates that both Royalists and Puritans used astrological
prognostications in their politico-religious agendas in England. Curry notes
how James I had a monopoly set up for the publication of “approved”
astrological works, which had to have both regal and ecclesiastical
endorsement! Also discusses how astrology survived at a popular level with
almanacs in rural England well into the 19th century, while
simultaneously being downgraded by British upper classes as superstition. This
is a very valuable discussion on the way astrology was used for apocalyptic
predictions in England, as well as illuminating how astrology was accepted,
reformed, survived and “rejected” in different stratum of British society.

Dixon explores how Lutheran
preachers used aspects of popular astrology – such as published almanacs and
their predictions – to warn parishioners of the cosmic signs portending God’s
wrath (comets etc). The preaching was infused with the sense that God had
ordered nature, and that cosmic signs indicated the need for moral repentance.

Parallel to the previous essay by
Field, here the author explores the contours of Kepler’s cosmology and how
astrology fitted into it.

Robert I. Griffiths, “Was There a Crisis
before the Copernican Revolution? A Reappraisal of Gingerich's Criticisms of
Kuhn”, PSA: Proceedings of the Biennial Meeting of the Philosophy of Science
Association, Vol. 1988, Volume One: Contributed Papers. (1988), pp.
127-132.

Challenges Kuhn’s (1962) notion that
Copernicus did create such a crisis in cosmology in his day.

Copernicus changed cosmology provided challenges
for Biblical exegesis. The first Catholic theologian to respond was Stunica in
1584 who used Biblical accommodation, subsequently influencing the Jesuits.

Johannes Kepler, Epitome of Copernican Astronomy and
Harmonies of the World (Translated by Charles Glenn Wallis. Amherst, New
York: Prometheus Books, 1995).

N.B. This is not a complete translation of these
two works, but only Book 4 of Epitome, and Books 4 & 5 of Harmonies.

Discussion of Melanchthon’s avid
interest in astrology, and his application of it to medical astrology, and the
role he played in teaching astrology at Wittenberg University, and those
trained under him in Lutheran medicine. How Melanchthon placed astrology within
Luther’s “Book of Nature”.

Based on Kusukawa’s doctoral dissertation. An important text for
understanding Melanchthon’s interpretation of Luther’s “book of nature”
theology, and how Melanchthon incorporated astrology into it.

Charlotte Methuen, “The Role of the Heavens
in the Thought of Philip Melanchthon”,Journal of the History
of Ideas 57 (1996), pp. 385-403.

John Warwick
Montgomery, “Lutheran Astrology and Alchemy in the Age of the Reformation” in Cross
and Crucible: Johann Valentin Andreae (1586-1654) Phoenix of the Theologians,
Volume 1 (The Hague: Martinus Nijhoff, 1973), pp. 1-22.

Discusses the Lutheran contribution
to the rise of science via alchemy and astrology. Indicates that the
theological motivation for Lutheran alchemy and astrology was grounded in
Luther’s “Book of Nature”. Brief comments then on Melanchthon, Brahe, Kepler
and Weigel and others in their interests in astrology.

An important discussion about
Lutheran theology on the creation. Chapter seven is especially pertinent to comprehending
Lutheran scientific activities, and the attempts of figures like Melanchthon
and others (like Kepler) who sought to reconcile Scripture with the natural
sciences. Circumspect about the extent to which Lutherans influenced the rise
of science.

A preliminary discussion on
Calvin’s views about astrology, noting his opposition to judicial astrology
(Calvin is anti-predictive and opposed to planet-worship), but Calvin allows
for natural astrology since the planets can be shown to have some correlative
influence on the earth and our bodies (medical factors).

This valuable essay shows just how prevalent
astrology was in the Renaissance. Work on St Peter’s Basilica was carefully
started on the correct astrological date, and "rectification" of the
chart was required after construction had stalled for nearly forty years.

Robert W. Scribner, “The Reformation, Popular
Magic, and the ‘Disenchantment of the World’”, Journal of Interdisciplinary History, Vol. 23, No. 3, Religion and
History (Winter, 1993) 475-493.

This
significant essay looks at the result of the Enlightenment and Reformation.
Magic and the Occult was reduced out of Protestant religion and in its place
was an increased demonology, as Protestants shunned the magical sacraments.
Luther had a powerful belief in the Devil, and that he lived in the “end
times”.

This valuable essay both indicates the prevalence of astrological prophecy in 16th
Century England, and also the way that some early Puritans were engrossed by
it. This may provide a key as to why
later Puritans and Protestants become so negative towards it.

Cotton Mather, the infamous Puritan
preacher of Salem, Massachusetts (witch trial mania), had some use for natural
astrology. An irony of history that the Puritan preacher who was part of the
anti-witch craze had some openness to astrology!

Frances A.
Yates, The Occult Philosophy in the Elizabethan Age (London: Routledge,
1979).

Yates’ last work synthesizes her
earlier work on hermeticism and Rosicrucianism. Useful discussion about
astrology in Shakespeare. Yates single-handedly put the esoteric back on the
agenda for historians to take seriously in studying the Renaissance and Reformation.

Modern History & Occultism

Mark Bevir, “The
West Turns Eastward: Madame Blavatsky and the Transformation of the Occult
Tradition” Journal of the American Academy of Religion, Volume 62, no. 3
(Fall 1994), pp. 747-767.

Despite
the common understanding that the early American colony was very Christian,
this essay both disputes this image and shows the extent of popular magical and
astrological practices from the colonial era.

Stahlman explores the extent to
which astrology was important in colonial America, and suggests other areas for
future inquiry.

Theosophical & Neo-Hermetic Interpretations

Karl
Anderson, Astrology in the Old Testament or the Lost Word Regained
(Whitefish, MT: Kessinger Publishing Company, 1997).

Reprint of the self-published 1892 edition. Partial Contents:
Belief in God intuitive; Great pyramid; Birth of Christ, and Krishna; Movements
of Christ or Krishna, astrological horoscopes; Croix or Christ; Proof that the
ancients knew the Sun to be the grand central orb; Wisdom and what it is;
Astrology divine and inspired by God; Of prophets or seers, mediums and
magnetic healers; Constellations of Heaven; Of Natural man or earth man, and
evolution of species; Who built the pyramid; Description of the planets;
Signification, nature, quality and description of the 12 houses. Signs and
meanings; Aspects; Nativities; Astrological aphorisms; Wisdom of Isis.

This is a reprint of a text that was originally
published as The Dragon of Revelation (1st ed. London: Desmond Harmsworth, 1931). According to the
“Publisher’s Note”, Carter was a personal acquaintance of the novelist D. H.
Lawrence. Lawrence reputedly had an article about the Book of Revelation
published in the London Mercury (July 1930), which derived from Carter’s ideas.
Carter’s 96 page book discerns zodiacal symbolism throughout the Book of
Revelation, and his interpretative grid relies on the Theosophical writer G. R.
S. Mead and on Qabalistic Gematria. Carter’s work is an example of a
Theosophical/hermetic approach to the Book of Revelation, which has great relevance
to the current forms of “New Age” astrology.

Robert Powell, Christian Hermetic Astrology: The Star of
the Magi and the Life of Christ (Anthroposophic Press 1998).

David C. Lindberg, The Beginnings of Western Science:
The European Tradition in Philosophical, Religious, and Institutional Context,
600 BC to AD 1450 (Chicago & London: University of Chicago Press,
1992).

Lindberg is at the University of Wisconsin,
Madison as Professor of the History of Science. This 455 page book is regarded
as a landmark text in charting the science of the ancient world and providing a
connected narrative of ancient and medieval science, its relationship to Greek
philosophy and medieval scholasticism, and documents how philosophy and
religion influenced both the content and the practice of science (includes
mathematics, astrology-astronomy, medicine etc).

David C. Lindberg & Ronald L. Numbers (eds) God and
Nature: Historical Essays on the Encounter between Christianity and Science
(Berkeley: University of California Press, 1986).

This is an
important collection of 18 essays that explores the relationship between
Christianity and science. The standpoint taken steers a middle path between two
polar opposite theses. Thesis A – Christianity suppressed/opposed/retarded scientific
inquiry; Thesis B – Christianity was the prime cause for the rise of science.
The middle path is between these 2 positions. Includes Lindberg on the early
church; essays related to medieval and Reformation eras; Robert Westfall “The
Copernicans and the Churches”; William Shea “Galileo and the Church”; Charles
Webster, “Puritanism, Separatism and Science”; Margaret Jacob, “Christianity
and the Newtonian World View”.

F. Oakley, “Christian Theology and the Newtonian science:
rise of the concept of the laws of nature” Church History, 30 (1961),
pp. 433-457.

Eileen Reeves,
“Augustine and Galileo on Reading the Heavens” Journal of the History of
Ideas, Volume 52, no. 4 (October-December 1991), pp. 563-579.

Although not a discussion on
astrology, Reeves examines how Galileo “read” the heavens in the Bible and how
he argued his case about science and Scripture, and to what extent he relied on
Augustine’s writings.

Rosen argues that opposition to Copernicus’
theory was still strong in the 17th century, and that Descartes’
philosophy then captured the public mind pushing aside the older Aristotelian
model that supported Ptolemy’s cosmos. So by mid 17th century
Copernicus comes into vogue.

A rationalist “debunking” of
astrology using astrology as a case study to establish a criterion for
demarcating science from pseudoscience.

Lynn Thorndike,
“The True Place of Astrology in the History of Science” Isis, Volume 46
(1955), pp. 273-278.

A short but concise historic
overview that states that Astrology was the explanation of the“universal force” of the universe, before
Newton developed the Theory of gravity. The article shows why this
pre-Newtonian Astrological view held such influence with the cosmology of the
day.

Christian Apologetics

Probably the most important recent
work of counter-cult apologists in attacking astrology on
rationalist-scientific arguments and Biblical arguments about the occult,
spiritism, divination etc. In according this book the status of“important”, this is not commensurate with
saying the authors’ research is necessarily brilliant or that the arguments
presented are profound.

An example of the rationalist constructs that
undergird the theology and apologetics of several “Matthias Media” personnel in
Sydney. Birkett fails to consider “why” people are exploring astrology rather
than Christianity, and she overlooks the role of astrology in the Lutheran
Reformation.

Bube of Stanford University seeks
to identify what constitutes pseudo-science and pseudo-theology, and argues
that pseudo-science is no friend of proper theology, just as a pseudo-theology
is no friend of proper science. In his discussion Bube seeks to identify “forms
of fatalism” in various cults and in astrology; other criticisms levelled
against Mary Baker eddy’s Christian Science, Hubbard’s Scientology, and
Transcendental Meditation. Although the discussion is helpful for developing
discernment about pseudo-theology (or poor theology) and pseudo-science (or
poor science), it is hampered by a simplistic understanding of astrology (and
the other cultic groups profiled) and a tendency to debunk without adequately
appreciating the appeal of the practices or groups Bube rejects.

Brief testimony of an Indian who
was fascinated with astrology both before and after his conversion to
Christianity. Warns of the seductive dangers inherent in astrology, and the
author burned his astrological books as a sign of repentance and
sanctification. Should be read in conjunction with the 2 essays by Anthony
Stone.

Dyrness discusses the
resurgent interest in astrology and compares it with pop dispensationalist
fascination in Armageddon (e.g. Hal Lindsey). The strength of this paper is in
finding parallel fascinations in astrology and dispensationalism for
prognostications and suggests that both are manifestations of a cosmic
fatalism. The underlying weaknesses with this consist of Dyrness’ failure to
appreciate astrology in medieval and Reformation Christian eras on its own
terms; rather he dismisses it as superstition. Also Dyrness takes a
presuppositionalist epistemology in his apologetics generally.

Kole is a professional stage
illusionist. He offers rational, scientific and biblical reasons why
Christianity and astrology are incompatible. Has some useful tips on witnessing
to people attracted to the psychic, but ironically the arguments presented in
the body of the text are at odds with these tips.

Montgomery’s great strength in this
book is in his analytical discussions about occult theories and occultism as a
spiritual search. Devotes a chapter to astrology, sets out his own horoscope
details to indicate how his personality and his star signs are poles apart.
However Montgomery does not dismiss astrology as humbug, but alludes to the
Gospel in the Stars hypothesis. In his apologetic construct he suggests a
primordial harmony in the cosmos and human relationships with it, and posits
that post-fall our grasp of that harmony is severely impaired so that attempts
to “decode” the spiritual import of the planets and stars is hampered by sin
and idolatry. Offers a useful apologetic construct in natural revelation
(consistent with his Lutheran theological commitments).

This article follows on from the previous entry (and also that of
Oswald Chakravarty, see above), and raises questions about how to discern God’s
will and guidance, and the problems he perceives with divination. The weakness
in his article is that Stone fails to account for divinatory practices like
casting lots, dreams etc as used by OT saints.

Strohmer explains why he no longer
is an astrologer, and what technical and spiritual difficulties he finds as a
Christian with this whole discipline. Partly polemical, partly apologetic,
partly autobiographical.

Charles
Strohmer, “Astrology in Perspective: Seeing the Spirits Behind the Signs” in Contend
for the Faith, edited by Eric Pement (Chicago: Evangelical Ministries to
New Religions, 1992), pp. 198-202.

Strohmer’s paper comprises a
concise argument against practising astrology on the grounds that many
astrologers are tainted with spiritualist beliefs, and thus demonic deception
is an ever-present problem for those who consult astrologers.

Charles
Strohmer, Wise as a Serpent, Harmless as a Dove: Understanding and
Communication in the New Age World (Milton Keynes: Word Publishing, 1994).

This text is concerned with finding
ways to communicate meaningfully with people who are interested in new age
spirituality. Some useful discussion on the need to be understanding, sensitive
and positive in one’s approach. The weakness is largely in the author’s lack of
familiarity with the broad history of Christian missions to make the transition
to a thoroughgoing contextual model of apologetics. Much better than most
evangelical books on new age that belabour negative arguments.

Strohmer rejects the Gospel in the
Stars apologetic on the grounds that it is an overstatement of the purpose of
general revelation; and that the GIS theory is not really supported in Scripture.
Raises some good points about weaknesses in the GIS theory. However Strohmer’s
weakness is that he does not consider whether the GIS theory could be reframed
in other trajectories to become a useful apologia.

Although Van Baalen rejects
astrology as being incompatible with Christianity, owing to its fatalist
concepts and being in conflict with Scripture; nonetheless Van Baalen is open
to the possibility that the Magi were pagan astrologers who were converted to
faith in Christ.

Karen
Winterburn, “New Age Legitimation of Astrology” in Contend for the Faith,
edited by Eric Pement (Chicago: Evangelical Ministries to New Religions, 1992),
pp. 203-216.

Winterburn was an astrologer with
new age commitments, and in her paper she argues that efforts to legitimate
astrology in science and spiritual terms are unacceptable. Argues against
astrology on the basis it is unbiblical and out of her personal experiences
that spiritual deception prevails.

Gospel in the Stars Hypothesis

This is not a GIS apologetic per se, but
contains a lot of technical background detail on the origins of star names,
constellations etc, and the symbolic significance attributed to them from
ancient cultures. This is a reprint edition of a work first released in 1899,
and in view of the author’s critical remarks serves as a useful work to compare
with the star-lore expounded by Rolleston (see below).

William
M. Alnor, Soothsayers of the Second Advent (Old Tappan, New Jersey:
Fleming H. Revell, 1989).

Alnor’s work is a
journalistic expose of the end-times claims made by various US popular
preachers and writers. In the course of the expose, Alnor devotes chapter
sixteen (pp. 153-162) to a critical rejection of the GIS.

Kennedy, who
is the creator of Evangelism Explosion and is senior minister at Coral Ridge
Presbyterian, Florida, advocates the GIS. Kennedy’s former staff worker, Hank
Hanegraaff (now head of Christian Research Institute) has engendered a
controversy with Kennedy over the GIS. This book does not offer any original
contribution to the GIS theory, but is merely derivative in nature restating
what Rolleston, Bullinger and Seiss have previously stated. So twelve chapters
(based on sermons Kennedy delivered) go through the zodiacal signs, followed by
a short polemic against pagan astrology as divination and satanic deception.
Includes a fold-out chart of the planisphere that is borrowed with
acknowledgment from Seiss.

The
author has written under a pseudonym. His real name is Darrick Evenson who
gained notoriety for his many “autobiographies” – as a Mormon convert from
Protestantism, as an insider of New Age, as a Freemason who attacked
Ankerberg/Weldon, as a former Jehovah’s Witness and ex-Bahai. Evenson (like
Warnke) built a reputation based on fraud. This book defends GIS theory whilst
also rejecting the spiritism and reincarnation advocated by modern astrologers.

Maunder’s article is primarily
concerned with exploring the biblical references to heavenly bodies, such as
stars, constellations, sun and moon, and their significance or meaning in
Scripture. Maunder presents some criticisms of Rolleston’s work.

Morris, a prominent advocate of
young-earth apologetics, has composed a general text on apologetics. In
Appendix B, on pages 334-343, Morris discusses, albeit with caution, “The Book
of God in the Heavens”. Morris does not offer anything original but summarises
what he found in Rolleston, Bullinger and Seiss.

Reprint of the
1865 book that first proposed the Gospel in the Stars hypothesis. Rolleston was
keen on astronomy and wrote in popular UK magazines about the subject, and she
was also keen on the Apocalypse, and wrote an obscure work about the Book of
Revelation. Rolleston’s work is very dependent on obscure data concerning
star-lore, origins of names of the zodiacal constellations, etc. Rolleston
believed that Hebrew was the original language of Adam, and this is an Achilles
Heel in her argument as she seeks to show from cognate languages how star names
correlate to Hebrew meanings, and the Hebrew meanings are specifically defined
in the GIS theory. The main difficulty with Rolleston’s thesis is that her
argument is circular; she presupposes that the primordial purpose of the zodiac
was to bear symbolic witness to the redeeming messiah of Israel, and then
proves what she has already presupposed. Another acute problem is her
assumption that the function of natural revelation can be located within the
GIS theory; that is natural revelation does not simply attest to the Creator’s
existence, but rather points explicitly to the content of Scripture. Her theory
might be best “reframed” as a redemptive analogy to survive as an apologia of
worth today.